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This paper examines cultural heritage objects and their use for the development of the nation. Its subject is the National Ordinance (Undang-Undang) No.5 1992 concerning Cultural Heritage Objects. Differing forms of regulations contained in this law can also be found in other countries’ statutes. Cultural heritage objects are not pre-served merely as a formality, but also have a social function and can be used for national development. Cultural heritage objects must be unconditionally preserved, through both legal statutes and grant funding for their conservation, in order that they are guarded from natural and human destruction.

This writing studies the engraved Qur’anic verses and sufistic words on some of the ancient tombstones in Indonesia with the aim of tracing the purpose of this engraving, and the source of verses and the chapter of the Qur’an being cited. It is from the number of the Qur’anic verses being cited on those tombstones that people are able to identify and predict the date the Muslim community in the Indonesian Archipelago (Nusantara) started to know the Qur’an and to read it. Further question is whether there is a tight connectionbetween one and other verses of the Qur’an which become the basic arguments of the Sufis’ thought. Further investigation and exploration is about the time the proofs of the sufistic words being engraved on the tombstone in Indonesia.

This article concerns the trade networks of the lndonesian Sultanates in the 15-78 centuries A.D. The growth and development of the trade networks was closely connected to the process of navigation and the development of sen-routes. Due to the geographical nature of the Indonesian Archipelago, trade networks were developed by people living in the area. Important research into lndonesian history from a socio-economic approach, particularly in relation to trade, has been carried out by J.C. van Leur, O.W. Wolters, Meilink Roelofsz, Rita Rose Di Meglio, amongst others. Their opinions on particular issues have been used to support the historical facts related to the topic of this article. DOI: 10.15408/sdi.v10i3.625

This article aims to highlight the importance of these manuscripts, which have a religious flavor, in relation to writings on the socio-intellectual history of Islam in Indonesia. According to this writer, these manuscripts contain much information and important knowledge, all of which may be beneficial to the reconstruction of several trains of Islamic intellectual thought, particularly Sufi thought, which of course heavily influenced the nature of early Islam in Indonesia. Unfortunately, to date, studies related to this history of Islam in Indonesia have often neglected to use these manuscripts as a primary source. Further, in the context of local Islam, the manuscripts are an important source, and ought to be used as a reference. DOI: 10.15408/sdi.v9i2.669

This article discusses the Sultanate of Cirebon from two perspectives. First, from its historical standpoints, including its rise, development and fall. Second, from its cultural point of views covering such aspects as architecture, literature, and performing arts, which have become local traditions until nowadays. Geographically, Cirebon is located in Northern part of law coast. Its strategic location, with a number of river mouths, plays an important role for the development of Cirebon to become a harbor city for regional and international sailing and trading nativities. The position of Cirebon as a harbor city has begun since Hindu and Buddhist Kingdom of Sundanese Pajajaran, as can be seen from local archives, such as babad and carita, as well as foreign historical records. DOI: 10.15408/sdi.v16i2.485

Tjandrasasmita Uka. Le rôle de l'architecture et des arts décoratifs dans l'islamisation de l'Indonésie. In: Archipel, volume 29, 1985. L'Islam en Indonésie I. pp. 203-212.

1. Uka Tjandrasasmita (Jawatan Purbakala, Jakarta) menekankan adanya paralelisme antara motif-motif dekoratif zaman Mojopahit dan motif-motif yang terdapat sedikit kemudian pada bangunan-bangunan Islam di pantai utara jawa (Pasisir). Terutama mengenai makam Sunan Gunung Jati yang terkenal itu. Untuk pertama kalinya, dalam nomer ini penulis memberikan foto-foto dimana "pengaruh" gay a Mojopahit jelas terlihat., 1. Uka Tjandrasasmita (National Centre for Archeology, Jakarta) emphasizes the parallels existing between the decorative motifs of the Mojopahit time and patterns from slightly later time which are to be found on the main Islamic buildings on the north coast of Java (Pasisir). In particular he mentions the famous tomb of Sunan Gunung Jati and publishes, for the first time, photographs of the tomb with the "influence" of Mojopahit clearly visible., 1. Uka Tjandrasasmita (Service archéologique, Jakarta) souligne les parallélismes existant entre les motifs décoratifs de l'époque de Mojopahit et ceux, légèrement plus tardifs, des premiers édifices islamisés de la côte nord de Java (Pasisir) . En ce qui concerne notamment la célèbre tombe de Sunan Gunung Jati, dont il publie ici pour la première fois des photos, 1' "influence" du style Mojopahit est évidente., Tjandrasasmita Uka. Art de Mojopahit et art du Pasisir. In: Archipel, volume 9, 1975. pp. 93-98.